Visuddhimagga I-12

Tathā sīlena apāyasamatikkamanupāyo pakāsito hoti, samādhinā kāmadhātusamatikkamanupāyo, paññāya sabbabhavasamatikkamanupāyo.

五、（超越恶趣等的方便）戒是阐明超越恶趣的方便。定是超越欲界的方便。慧是超越一切有的方便。

Ñ(I,12): Likewise the means for surmounting the states of loss is shown by Virtue; the means for surmounting the element of sense desires, by Concentration; and the means for surmounting all becoming, by Understanding.

Sayādaw U Sīlānanda: [element of sense desires => world of sense-desires (Kāmāvacaraloka)].

Han: Ñ’s *translation* of “kāmadhātu” as “element of sense-desire” is correct. Sayādaw’s *interpretation* of “kāmadhātu” as the “world of sense-desires” is also correct. Mahāsī Sayādaw used the word “kāmadhātu” without translating it into Burmese language.

Bhikkhu Jotinanda: In MṬ kāmadhātu is paraphrase as sakalakāmabhava or "the entire sense-sphere existence". I think Ven. Ñm. was trying to be consistent with his translation of dhātu in other places as "element". But here dhātu does not mean element. I agree with Sayādaw Sīlānanda here for rendering kāmadhātu as world of sense-desires. It is not the Sayādaw's interpretation. It is the meaning here as explained by MṬ. "Element of sense-desires" simply does not make any sense here. With regards to "the means for surmounting the world of sense-desires, by Concentration" MṬ says that here it is appanā-samādhi (absorption concentration) that is meant by concentration not upacārajjhāna (access jhāna).

Sīlena ca tadaṅgappahānavasena kilesappahānaṃ pakāsitaṃ hoti, samādhinā vikkhambhanappahānavasena, paññāya samucchedappahānavasena.

六、（以三相而断烦恼）戒是阐明以彼分断而断烦恼，定是以镇伏断而断烦恼，慧是以正断而断烦恼。

Ñ: And the abandoning of defilements by substitution of opposites is shown by Virtue; that by suppression is shown by Concentration; and that by cutting off is shown by Understanding.